起信論疏筆削記 6.32

6.32

釋上等者，謂釋前分之中所言法者謂眾生心，是心即攝一切世間出世間法。開門中論二門者，謂一心上有其二義，義具能通出入，故目之為門。能通者，謂真如、生滅互相通故，又此二門通一心故。通一心者，正是此段，以一一門皆言心故。互相通者，以真如門有隨緣故，通於生滅；生滅門有體空故，通至真如也。出入義者，謂眾生迷惑流轉，即出真如門，入生滅門；若覺悟修證，即出生滅門，入真如門。既成道已，即却出真如門，入生滅門，開悟眾生；能事既畢，息化歸真，即却出生滅門，入真如門，安住祕藏也。

"Explaining the above..." and so forth means explaining that which was stated in the preceding section: "dharma" refers to the mind of sentient beings, and this mind subsumes all mundane and supramundane dharmas. In opening the gates, the treatise's "two gates" means that there are two meanings in the One Mind; since these meanings have the capacity to allow passing through in exiting and entering, they are termed "gates." "Capacity to allow passing through" means that tathatā and arising-and-ceasing mutually pass through one another; moreover, these two gates pass through to the One Mind. Passing through to the One Mind is precisely this passage, because each gate speaks of "mind." Mutually passing through: because the gate of tathatā has the aspect of according with conditions, it passes through to arising and ceasing; because the gate of arising and ceasing has the aspect of essential emptiness, it passes through to tathatā. As for the meaning of exiting and entering: when sentient beings are confused and wander in saṃsāra, they exit the gate of tathatā and enter the gate of arising and ceasing; when they awaken, cultivate, and realize, they exit the gate of arising and ceasing and enter the gate of tathatā. Having accomplished the path, they then exit the gate of tathatā and enter the gate of arising and ceasing to enlighten sentient beings; when this work is completed, they cease teaching and return to the true, thereby exiting the gate of arising and ceasing, entering the gate of tathatā, and abiding peacefully in the secret treasury.